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AT IS SPIRITUALISM? 


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Copy 1 


AND 


SHALL SPIRITUALISTS HAVE A CREED? 


IN' 


TWO LECTURES. 


BY 

AIRS. MARIA M. KING, 

AUTHORESS OF “THE PRINCIPLES OF NATURE.” “REAL LIFE IN THE SPIRIT LAND,” 

“SOCIAL EVILS-THEIR CAUSES AND CURE,” “ THE SPIRITUAL 

PHILOSOPHY VS. DIABOLISM,” ETC., ETC. 


Entered according to Act of Congress, in the year 1870, by Andrew J. King, in the office 
of the Librarian of Congress, at Washington. 




BOSTON : 

WILLIAM WHITE AND COMPANY, 

BANNER OF LIGHT OFFICE, 

158 Washington Street. 

NEW YORK.—THE AMERICAN NEWS COMPANY, AGENTS. 

119 Nassau Street. 

1871 . 

































•' 















f 





















WHAT IS SPIRITUALISM? 


AND 


SHALL SPIRITUALISTS HAVE A CREED? 


IN 

TWO LECTURES. 


MRS. MARIA M. KING, 

AUTHORESS OF “ THE PRINCIPLES OF NATURE,” “ REAL LIFE IN THE SPIRIT LAND,” 

“SOCIAL EVILS-THEIR CAUSES AND CURE,” “ THE SPIRITUAL 

PHILOSOPHY VS. DIABOLISM,” ETC., ETC. 


Entered according to Act of Congress, in the year 1870, by Andrew J. King, in the office 
of the Librarian of Congress, at Washington. 



BOSTON: 

WILLIAM WHITE AND COMPANY, 

BANNER OF LIGHT OFFICE, 

158 Washington Street. 

NEW YORK:—THE AMERICAN NEWS COMPANY, AGENTS. 

119 Nassau Street. 










WHAT IS SPIRITUALISM ? 


LECTURE I. 


The Spiritual Philosophy has been defined in books, 
lectures, periodicals, etc., etc., many times since the advent 
of the Dispensation; different writers and speakers ex¬ 
plaining it according to their own understanding of its prin¬ 
ciples. The various expositions that have been given 
of it, in this manner, have served to enlighten the people, 
somewhat, concerning its principles; they have answered 
the same purpose that the same means do for any system 
of philosophy or religion, viz : that of calling public atten¬ 
tion to it, and eliciting the desire, in multitudes of minds, 
for more explicit declarations of the principles which are 
claimed to be Spiritualism, by different exponents of it. 
There is an imperative demand, at the present day, for con¬ 
cise declarations of the basic principles of the Spiritual 
Philosophy, by the multitudes who have imbibed a love of it 
from the meagre knowledge they have gained, in one way 
and another, without studying the various works on the 
subject with a view of learning its precise principles there¬ 
from. It is not to be expected that every one who would 
know of the doctrines of Spiritualism, will take the trouble 
of learning them from elaborate disquisitions on the Phi¬ 
losophy, or from the scattered essays and lectures which 
abound, but to which all may not have access. 

There is much complaint made by all classes, of the 
vague, and often incomprehensible manner in which Spirit- 




4 


WHAT IS SPIRITUALISM ? 


ualism is taught; and there are very many who are repelled 
from it, because, as they aver, there is nothing to it that 
they can understand. Teachers of this Dispensation owe it 
to this class, as well as to all others, to give clear and com¬ 
prehensible statements of its basic principles; and definite 
explanations of these. Spiritualism should be brought to 
the comprehension of those to whom it is taught. It can 
be, because spiritual things correspond to material in such 
a degree that they can be explained by the latter. Minds 
accustomed to the study of physical nature are prepared to 
understand something of spiritual nature ; and Spiritualism, 
correctly defined, and in language to which mankind are 
accustomed, is as natural and comprehensible as physical 
science. It is true, that materialism clouds the human in¬ 
tellect, at the present day, to the degree that the masses are 
slow to comprehend intricate principles; and this fact has 
caused it to be believed by many, that the science of Spir¬ 
itualism is something too incomprehensible to be under¬ 
stood. Ho valuable knowledge is to be acquired without 
study; and whoever attempts to gain a knowledge of this 
system of faith, must study it as he would the sciences, or 
any other system of philosophy. 

Concise statements of the principles of this faith, as dif¬ 
ferent individuals—mediums and others, understand them, 
will be calculated to awaken a deeper interest in it, in 
thinking minds, than has hitherto been exhibited by that 
class. These will see, in such, something tangible for their 
minds to grasp and act upon, without the preliminary labor 
of wading through long treatises to find these principles. 
Spiritualists themselves should have well digested prin¬ 
ciples as the basis of the faith they profess; and unless they 
have these, it is worth little to them, or to the rest of the 
world. They can neither practice nor preach a faith that 
is undefined in their own minds in its basic principles. 

I he human mind bases its action and its progress upon 
principles clearly defined to itself; and, unless it has the 
power to clearly define its position on certain principles 
which must govern it, it is incapable of real progress. Its 
action is too indefinite, when it originates in no basic prin- 


WHAT IS SPIRITUALISM? 


5 


ciples, to promote actual intellectual growth ; but, under 
such circumstances, it is continually casting about, seeking 
to lay a foundation on which intellect can build itself up. 

Theories are all-important; for they underlie human 
action directed to practical ends. It is altogether impos¬ 
sible for an individual to act wisely to any definite end, un¬ 
less he has a theory in his mind which directs and sustains 
him in his acts. His reason and conscience will upbraid 
him for doing what he disbelieves in. Conscience is the 
monitor which whispers to every individual spirit, that it 
has certain basic principles which must be its guide while 
they remain so. 

Theories on all subjects are imperatively demanded by 
the intelligence of the age, as a means of inciting to thought 
and investigation, and the practical application of princi¬ 
ples. Science, Philsophy, and Religion, are equally im¬ 
portant, in this age, when the tendency is to discover the 
reasons of things, the powers which underlie nature's action 
in all her departments. Theories of the origin of force; of 
the different qualities of matter; of the action of spirit 
and matter combined; of the origin of life; of animal and 
vegetable species ; of man ; of angels ; and of the nature 
of God ; are all necessary in this progressive age, when 
mind is asking questions regarding these things, and when 
science is at fault concerning them. When man reasons 
more of all things, he will be far wiser than he is at present. 
When he understands better what God is, he will better 
understand himself, his relations and obligations in the 
universe; when he understands more definitely of angelic 
intelligences, he will also know more of his own nature and 
duties. When science has fathomed the problems of man's 
origin, and that of species of the kingdoms below him, and 
the origin of life and force, it will have laid a foundation for 
rapid progress of the race, intellectually and spiritually; 
and not until then. 

Some people have a habit of denouncing theories as being 
detrimental to true progress. As though intellectual un- 
foldment were not promoted by thought, and weighing 
opinion against opinion on all questions that concern hu- 


6 


WHAT IS SPIRITUALISM ? 


manity! As though theories do not underlie progressive 
action of the human mind, as truth underlies progressive 
principles ! The habit of thinking to no point, or from no 
basis, is too common already among the people to need 
encouragement from any class of teachers. On the other 
hand, it should be the aim of teachers to insist on the 
necessity of all having opinions of their own on all subjects; 
and where any lack the necessary knowledge to form an 
opinion, they should be taught to seek it—not ignore it. 

I propose to offer a Declaration of Principles, which are 
what I term, the basic principles of the Spiritual Philosophy. 
In stating these principles, I do not hesitate to declare, that 
they underlie my creed; for as one who has established in 
his own mind a basis for belief and action, I have a creed— 
what the English language defines as such. In defining 
my own creed, I do not define that of any other individual, 
unless some other one believes as I do. I do not attach any 
authority to my creed more than reason gives it; I mean a 
cultivated, an enlightened reason. I question the right of 
none to choose for themselves the principles by which they 
can walk among men and be good citizens. I concede the 
right to none to deprive one of this privilege; therefore I 
assume the right to state what I believe to be a safe guide 
to individuals and socierty; a noble standard under which 
all may rally, who conscientiously can, for the propagation 
of the truth among the people. 

Spiritualism comprehends the following basic Prin¬ 
ciples : 

1st. It teaches a belief in God as an Overruling Intel¬ 
ligence in nature; and in correspondence with this, that 
man has a Religious Nature which requires to be culti¬ 
vated in common with all his other faculties, that he may 
aspire more and more after God, in whose image he is 
created; that prayer, either as the spontaneous effusion of 
the spirit in holy aspirations after truth and divine light, 
unexpressed in language, or in the expressed desire—the 
uttered prayer—is a necessary means of promoting progress 
of the spirit, of developing it to a comprehension of truth. 


WHAT IS SPIRITUALISM? 


7 


It teaches that religion is so much the law of man’s nature 
that he must worship and pray; and that law is fulfilled— 
not changed—by his giving exercise to religious emotions 
as a means of securing blessing. 

2d. It teaches the Brotherhood of man ; and that man is 
his brother’s keeper, in the sense that individuals are 
responsible to each other and to society, and that society 
is responsible to its individual members; that the civilized 
and enlightened races are the guardians of those below them, 
and commissioned by nature as their protectors and teachers, 
in the same sense that the refined, educated, and influential, 
are the natural teachers and guardians of the ignorant, the 
weak, and the depraved. 

3d. It teaches equality of rights of the whole brotherhood 
of man; and allows no interference with individual opin¬ 
ions or acts, any further than the interests of good order in 
society demand. It requires that the ignorant be taught 
what is virtue and good order, and the vicious restrained 
from preying upon society; and, at the same time, educated 
into right doing. It favors just laws, and proclaims against 
anarchy and license. 

4th. It teaches that all men are under obligatian to ad¬ 
here to established social forms as far as the interests of good 
order demand; and that man may not set up his own in¬ 
dividuality above law and the common interests of society; 
that, as mankind are a brotherhood, individual rights can 
not clash with those of the public ; for individuals make up 
society; and an individual, in warring upon society, must 
war upon himself; the interests of one being the interests 
of all, in a well constituted community or government; 
that social disorders only arise from the abuse of individual 
privileges. 

5th. It teaches that there are such things as vice and 
virtue; as morality and immorality; as right and wrong; as 
mankind understand and use these terms ; and that there is 
a distinction between these; that the standard is established 
in every individual’s nature which distinguishes virtue from 
vice ; morality from immorality; right from wrong; but, 
in many, nature is so perverted that they can not read them 


8 


WHAT IS SPIRITUALISM ? 


selves correctly ; and, consequently, society is under obli¬ 
gation to all its members to establish certain standards as 
safeguards to the welfare and progress of the people. While 
men are an imperfect “law unto themselves,” it plainly de¬ 
clares, that they must be subject to man-made laws, founded 
upon God-made laws, as nearly as human legislation is 
capable of doing it. 

6th. It teaches that progress is the law in all nature ; and 
that the human intellect passes through stages of progress, 
outgrowing forms and opinions adopted in its infancy and 
ignorance, and substituting for these such as are suited to 
higher stages of growth; being a nearer approach to truth ; 
therefore, it distinctly teaches, that dogmas and creeds can 
never be authoritative over mind longer than reason makes 
them so. Reason sits as judge among the human faculties, 
according to this philosophy; and this, alone, is authori¬ 
tative with mind after it comes into full use. 

7th. It teaches the equality of the sexes; declaring woman 
to be as much a necessity to man as man to woman; and 
that the spheres of the two are so combined as to form one 
perfect sphere. It points out distinctive duties for men and 
women, in consideration of the distinctiveness of their 
natures and the peculiar fitness of each sex for the sphere 
appointed it. 

8th. It teaches that monogamic marriage is founded in 
nature, and is a divine institution, in as strict a sense as any 
institution can be said to be divine; that it is the most 
sacred of all institutions which the intelligence of the In¬ 
finite Mind has established ; inasmuch as it lies at the 
foundation of the progress of human beings through the 
eternity of their existence. It teaches that the cooperative 
creative principles in nature are embodied and personified 
in the sexes; and that, in man and woman, these principles 
have their highest expression. One result of marriage 
being offspring in the physical state, it demands that parents 
unite their care for these, eternally. It teaches that off¬ 
spring are not the only use of marriage, in the physical 
state; but that the communion of the sexes, as man and 
wife, creates magnetic conditions which favor progress of 


WHAT IS SPIRITUALISM? 


9 


all nature, and that these must be propagated by this means in 
the first state, and all the states of existence through which 
spirits pass; that this close relation of the sexes, being, for 
eternity, sacred to uses which can be subserved by no other 
means, marriage is for eternity. It also teaches that the 
intercourse of the sexes in the common affairs of life, as 
fathers and mothers, brothers and sisters, friends, neighbors, 
and acquaintances, is necessary to the well-being and pro¬ 
gress of the human race; and also affects all nature below 
man to stimulate its natural action; that the commingling 
of the sexes in the animal creation also aids in promoting 
the well-being of nature; and that this law is expressed 
throughout nature by the equal distribution and the com¬ 
mingling of forms positive and negative to each other, and 
designated male and female. 

9th. It teaches that divorces are not according to nature; 
yet, are allowable under certain circumstances; which cir¬ 
cumstances result from the undeveloped condition of indi¬ 
viduals and society in the physical state. 

10th. It teaches that men and women should use the 
utmost caution in choosing life-companions, both for their 
own sakes and that of their offspring; that hasty marriages 
conduce to disorder in society, by generating, as they are 
apt to do, inharmonious conditions in families; that men 
and women owe it to the generations to come, that they 
qualify themselves for parentage before they assume its 
responsibilities. 

11th. It teaches that the habits of parents affect their off¬ 
spring for good or ill, according as these habits affect 
the life-essences which are transmitted to offspring; that 
ante-natal conditions decide, in a great degree, the char¬ 
acter of individuals—the strength of their propensities 
to wrong doing, or their love of virtue and right. It teaches, 
therefore, that every consideration for the good of society 
demands, that people be educated into correct habits. 

12th. It teaches that the character of the civilization of a 
people depends in, a great degree, upon the quality of their 
diet; that the essences of food and drink enter into the 
2 


10 


WHAT IS SPIRITUALISM? 


nature of individuals, affecting their mentality, morality 
and spirituality; and that, therefore, a gross diet is utterly 
incompatible with refinement of morals, intellect, and spir¬ 
ituality; while the opposite is conducive to progress in all 
that makes man truly manly and Godlike. 

13th. It teaches that there are spheres of life, infinite in 
number, through which man and the elements which 
clothe outer nature pass on to perfection; that each suc¬ 
cessive sphere is a link which binds that below it to those 
above; and that its influence is to elevate elements upon 
the lower to its own plane. It teaches that it is the pre¬ 
rogative of the higher to reach down and elevate the lower, 
not push it downward ; therefore, 

14th. It teaches that the Devil of Old Theology is a 
myth; and that evil spirits do not interfere with the children 
of earth to degrade them with their malicious influences. 

15th. It teaches that order is so much the law in the 
second sphere, that the vicious can be restrained for their 
own good and that of their fellow beings, in that and the 
lower sphere. This order determines the use of efficient 
means to elevate the degraded and every other class. It 
teaches that the progress of every individual receives an 
impetus upon his entrance into spirit-life, from the fact that 
conditions there favor this. 

16th. It teaches that the death of the physical body re¬ 
leases the spirit, which was its living principle; and that 
the latter, after a short period of unconsciousness, revives 
to conscious life, clothed in a body like unto its physical 
form, but spiritual; that tbe spirit, now “ clothed upon ” 
with spiritual powers which it can use, goes to the second 
sphere, as to its home; conducted thither by spirits whose 
pleasure it is to nurse, guard, and teach, the new-born 
spirit; that the life of the individual continues as if un¬ 
broken, but by the single ripple called physical death, and 
that progress through this sphere ensues, when it is pre¬ 
pared to enter upon life in the third sphere; and thus it 
passes onward through the spheres, leaving behind it, for 
ever, physical life, and progressing through successive stages 
of spiritual life. 


WHAT IS SPIRITUALISM? 


11 


17th. It teaches the gradation of spiritual spheres to suit 
the progressive life of spiritual man; and that the spheres 
of each grade are infinite in number in the universe; that 
spiritualized substance emanates from the surface of phys¬ 
ical planets of a single system of a certain grade, to form 
a spiritual surface, which is a sphere, and termed the second 
sphere, as succeeding the first or physical plane; and that 
surface forms of the higher grades on these physical planets 
transmit spiritual essences to compose forms to clothe this 
spiritual surface ; that refined spiritual emanations from the 
second sphere combine with others from the same grade of 
spheres, and gravitate to a higher plane, there forming 
spiritual surface and forms, which is the third sphere; and 
that thus are successive spheres formed and clothed. It 
teaches that spirit life is a continuation of the modes estab¬ 
lished in the first state of being; these modes being spirit¬ 
ualized, and adapted to higher planes of life—the spiritual; 
that man, as a spirit, forever retains his identity, as all 
nature does, in the sense that spiritual surface of every 
grade of spheres is clothed in conformity to physical; that 
man, in the spiritual state, finds scope for the use of all 
his powers of body and mind; that his body is sustained 
by the same modes by which it was in the first state, and 
his mind acts, also, in the same manner; lower nature 
being the agent upon which body and mind must draw to 
support existence, and promote thought and progress; that 
the spiritual body is not subject to disease, or the contin¬ 
gencies which in the physical state produce death; being 
magnetic, and therefore repellant to whatever would inter¬ 
fere with its proper condition. It teaches that the change 
which ushers spirits of one sphere into a higher, is a gradual 
laying off of the outer elements of the form, until the indi¬ 
vidual is unclothed entirely of the grosser elements which 
made its outer in that lower sphere, when it is unfitted to 
remain longer there, but rises as naturally to a higher, as 
the spirit, unclothed of flesh, gravitates to the second sphere; 
that this change corresponds to physical death; being a 
higher manifestation of the mode of changing spheres. 

18th. It teaches that nature is, and God is, from eternity 


12 


WHAT IS SPIRITUALISM? 


to eternity; that they are co-existent and reciprocally de¬ 
pendent upon each other for existence; and that all life, all 
force, and all development, result from the cooperation of 
spiritual and physical substance. It teaches that God, 
through diversity, originates the life of nature ; God, or the 
superior grade of spirit, being positive to all inferior nature, 
and acting upon it as a positive upon a negative, to pro¬ 
mote action through attractive and repulsive force. 

19th. It teaches that all action in nature results from its 
trinity and the duality of its forces; that the two principles 
constituting the duality of forces are the positive and neg¬ 
ative, or male and female principles; that spiritual and 
physical nature cooperate as a dual force, promoting all 
life and all action, as stated in a former proposition. It 
teaches that the duality of force is exemplified in all nature 
by male and female forms cooperating as creative forces, 
and is expressed to man’s comprehension in many forms, 
by the duality of organs which constitute the whole form 
or being. It teaches that in spiritual, as in physical nature, 
this law of duality of force prevails ; distinct grades of spir¬ 
itual cooperating with each other as positive and negative. 

20th. It teaches a Trinity of principles in all nature, all 
beings and forms, from God to the lowest form of inani¬ 
mate matter; and that all the phenomena of nature result 
from the cooperation of these three principles; which are, 
in man, the interior spirit; the soul-principle or vital forces, 
which are the spiritual body ; and the physical part; and in 
lower nature, principles which correspond to these; being 
essential spirit of two grades, and physical substance. Each 
principle being dual, the action of all nature is the express¬ 
ion of life through a trinity of principles acting upon each 
other by virtue of the duality of the force composing each 
one. Individual man is a trinity; but only as male and 
female—the complete one—acts as a creative agent in na¬ 
ture. This illustrates the principle herein declared. To 
illustrate further: Spirit acts with the physical part of 
man’s nature to produce vitality; and yet, no expression 
can be given by the interior spirit, only as it acts and re¬ 
acts upon the soul-principle and physical body. 


WHAT IS SPIRITUALISM? 


13 


21st. It teaches that Deity is Superintending Intelligence 
within the universe, acting to promote the order therein; 
and that, by law, the order of nature progresses as Intelli¬ 
gences outworks plans by which it can the better reveal 
itself through matter. It teaches that there was a period, 
in the eternities of the past, when the present order of na¬ 
ture was instituted—when Deity began to unfold His pres¬ 
ent method of manifestation. It teaches that the Trinity 
of Deity is the trinity of nature; being perfected intelli¬ 
gence acting through an intermediate principle, which may 
be denominated spiritual magnetic force upon physical na¬ 
ture ; illustrated by the manner in which man’s intelligence 
acts through his spiritual body upon his physical body ; 
that the duality of Deity is the duality of nature; being 
the cooperation of spirit with physical substance for the 
production of life, and all grades of action in nature. It 
teaches that God is unity of power, wisdom, aud purpose, 
for accomplishing development and progress; that, as in¬ 
telligence, He is the fountain of law, order, power, wis¬ 
dom, justice, and love. It teaches that, as man possesses 
in his nature the germs of all the attributes of the Infinite, 
he is destined, through an eternal course of progress, 
(eternal here being used as a relative term,) to reach the 
estate where he will exercise the attributes of his nature 
perfected; and that, as individual man, he will combine his 
intelligence with that of his fellows on the same plane, and 
this combined intelligence of the perfected grade, will exer¬ 
cise omniscient wisdom, and omnipotent power, in nature, as 
God; that the unity of the Godhead being, as stated, unity 
of power, wisdom, and purpose, is displayed in the unity 
of action of the highest—the perfected grade of individual¬ 
ized intelligences of the universe ; that the only consistent 
manner of accounting for the phenomenon of mind, organ¬ 
ized and individualized, and the phenomenon of its action 
upon nature in all the different stages of its progress, is to 
invest it with Deific attributes, and accord to the perfected 
grade of minds of the broad universe, together , the prerog¬ 
ative of Deity. 

22d. It teaches that the Infinite Mind is connected with 


14 


WHAT IS SPIRITUALISM? 


all nature through grades of forces affinitized and connected, 
like the links in a chain; and that there is no possibility 
of separating a being, or an atom, of the universe from the 
power of thi-s Mind, whose will acts upon all things below 
It as dictated by Its intelligence; that spirit-communion, 
or intercourse of departed spirits with man in the flesh, is 
only a manifestation of the law by which God acts upon 
nature in its various departments. 

23d. It teaches that Mediumship is the universal law of 
nature, governing in all the phenomena thereof; that all 
mankind are mediumistic; but that in the present state of 
mankind in the flesh, it requires special efforts on their 
part, and on the part of their spirit guardians, to develop 
medium powers sufficiently to be of practical value in de¬ 
claring truth to mankind from the spirit world, and illus¬ 
trating spiritual phenomena of various kinds. 

24th. It teaches, that in order for mediumship to be of 
practical value as an exponent of truth, the law governing 
its development must be thoroughly understood; that there 
is a possibility of perverting mediumship to ignoble pur¬ 
poses ; since all who use it are not wise; and that, there¬ 
fore, it is the duty of those who rely upon mediumship as a 
source of light and truth from the spiritual sphere, to en¬ 
deavor to make it subserve the highest possible uses, not 
only as an agent of revealing truth to the intellect of man, 
but of assisting in the progress of his physical nature—of 
aiding the healthy in the preservation of their health, and 
in the acquirement of health by the diseased. 

25th. It teaches that circles for producing spirit manifest¬ 
ations, or for the relief of the diseased, are useful, if prop¬ 
erly conducted; but, if not so conducted, they are deleterious 
in the extreme; both to the health of the individuals 
forming the circles, and to the cause of truth; because the 
subversion of the perfect law of spirit-control, deprives 
spirit-controllers of the power to manifest perfectly for any 
object,—either for teaching important truths in language 
through the organs of speech of a medium, or by writing 
through the hand, or for producing convincing physical 
manifestations, or for healing. 


WHAT IS SPIRITUALISM? 


15 


26th. It teaches that magnetism, physical and spiritual, 
is the force that connects disembodied mind with em¬ 
bodied; that, through different grades of this ethereal ele¬ 
ment, spiritual beings communicate with physical nature, 
and with mind embodied in physical forms; and through 
the latter, give expression to their thoughts; the organs of 
the physical man being put into requisition for the expres¬ 
sion of these thoughts to the senses of physical man. It 
teaches that this element is universally diffused throughout 
physical and spiritual nature, and as a graded force which 
spirits of all grades use to operate upon nature below them, 
constitutes the arm of the Omnipotent wherewith He sways 
the sceptre over His universal empire. 

27th. It teaches that the ministry of spirits is universal 
in all departments of nature; individualized intelligences 
being the agents through which God acts to perform His 
will upon universal nature. 

28th. It teaches the immutability of truth; and that man 
is to grow up into all truth by searching throughout the 
bounds of nature for principles, and evidences of principles, 
which lie scattered over these bounds as thickly as the 
leaves upon the forest trees, and the sands upon the sea 
shore. 

29th. It teaches, in fine, that truth has been revealed to 
man as fast as he could receive it; that revelations have 
been the order since man became sufficiently spiritualized 
to be inspirational to the degree that he could understand 
the promptings of spiritual beings ; and that, consequently, 
all systems of religion the race has received, contain more 
or less of truth, either symbolized vaguely in forms and 
ceremonies fitted to a gross people, or expressed by the 
visions of seers or the teachings of prophets ; that it com¬ 
prehends all of truth that every system has unfolded, and 
reveals truths, new to the race, as it is qualified to receive 
them ; thus making up a grand and perfect system adapted 
to the present age, and all future ages, as it unfolds itself 
to meet the wants of progressive man. 


16 


WHAT IS SPIRITUALISM? 


I have stated, as concisely asposssible, the basic principles 
of the system which is being revealed to the world from 
sages in spirit life through medifmship, as I understand 
them. As an individual spirit, I have studied these prin¬ 
ciples on the spiritual plane, and comprehend them by my 
powers of reasoning and investigating ; as those on the 
earthly plane, to whom they are addressed, must, if they 
comprehend them at all. I use mediumship as my means 
of communicating these principles ; and mankind are left 
to judge, both of the worth of the propositions, and the 
means through which they are presented. 

Some principles stated are plainly comprehensible, from 
the fact that they have been long studied by many, and 
proved by investigation and experimentation. Others are 
of a more intricate character, not susceptible of proof as 
readily as others, and requiring more extended investiga¬ 
tion to establish them. I claim, however, that nothing has 
been stated in the foregoing propositions that can not be 
established as agreeing with reason and analogy, by the 
light which nature gives through the variety of phenomena 
exhibited in her various departments, which man has it in 
his power to study. For instance : Propositions are stated 
relative to the nature of force, and of Deity, which seem in¬ 
tricate ; and are, in the sense that close study and investi¬ 
gation are necessary to prove them; yet, these are as sus¬ 
ceptible of proof as many that scientific men make, based 
upon their knowledge of natural phenomena ; and are to be 
established in the same manner as the latter, to the satisfac¬ 
tion of reasoning minds. If it cannot be believed, that the 
Infinite Intelligence has provided the means whereby His 
children, created in His own likeness, can gain a knowledge 
of the most intricate principles concerned in nature’s ac¬ 
tion —which comprehends the principle of Deific Life and 
action —then it can not be believed that adequate provision 
has been made to promote the progress of intellect. If there 
are secrets in nature which man has not the power to fathom 
by his intellect, then he is not in the image of God, intel¬ 
lectually; for God compasses all knowledge; and the idea 
expressed in the phrase, “in the image of God,” must 


WHAT IS SPIRITUALISM? 


17 


signify that man’s powers ultimate in Deific. Whoever 
sets hounds to the powers of the human intellect, or to its 
privilege of expanding in the search and acquisition of 
knowledge, is short-sighted, and puts an unworthy estimate 
upon humanity and the wisdom of God. 

Propositions like those I have stated are calculated to 
awaken thought and stimulate investigation upon the most 
important questions that can engage the human mind. The 
principles involved in the Spiritual Philosophy are, emphat¬ 
ically, what concern man in every department of life. They 
are what he must understand and act upon as he progresses; 
and are what are so perfectly adapted to his nature and 
necessities that he can not progress in sound knowledge 
and true wisdom without making them his own. “ Know 
thyself ,” is the first command of nature to man, in whom is 
revealed, by his handy-work, the image of Deity. What 
can stimulate human beings to improvement like a knowl¬ 
edge of what they are and are to become, according to this 
Philosophy? Allied to Deity! “Heirs of God, and joint 
heirs” with one another to the empire of the universe! 
When once aspiring man becomes convinced that his des¬ 
tiny is indeed to be so grand, he is stimulated to use his 
best endeavors to press forward towards it. As long as he 
says: “I am a worm, and destined to eternal ignorance of 
the source of my being and its Author, and of the eternal 
laws which originate in God and control all nature,” so 
long are his aspirations chilled, and his efforts to progress 
weak, and almost fruitless. A worm , he will grovel; an 
aspirant after Godlike wisdom and power, he will soar. 

The sources of life, whence spring the living forms that 
people nature in all her realms, the forces which impel and 
stimulate action throughout the universe, are unrevealed to 
man in the theology of the present age; and in its philos¬ 
ophy and science, likewise. Materialism yet so beclouds 
the human understanding, that religion is deeply tinged 
with superstition ; and philosophy is blind to the real causes 
of things. Spirituality, as an element of force in nature, is 
not recognized by materialism; and hence, philosophers 
3 






18 


WHAT IS SPIRITUALISM? 


and scientists stumble over the most important problems 
which the intelligence of the age is discussing. The prin¬ 
ciple, that spiritual force acts with physical for the produc¬ 
tion of all life and motion in nature , is the corner stone of 
science and philosophy; the multifarious modes of action 
in nature being dependent upon it. The interdependence 
of mind and matter, of God and the physical universe, and 
of spiritual and physical forces, are as plainly taught by the 
Spiritual Philosophy as any other principle ; and whoever is 
inclined to question the practical value of this philosophy, 
should consider whether there is any practical value in 
science, or in the modes which are established by Divine 
Wisdom for carrying on the operations of nature. 

Spiritualists are exercising what knowledge they possess 
of their philosophy, in investigating spiritual phenomena, 
and illustrating them to the world ; and it is all-important 
that they understand, full} 7 , the extent of the obligations 
resting upon them to see that no perversion of the laws of 
mediumship, and of magnetic force, shall be allowed to in¬ 
terfere with the progress of true Spiritualism, where it is 
possible for them to prevent it Perversion of the law of me¬ 
diumship, and of the uses of the magnetic forces which 
spirits use to produce manifestations, is, to-day , hindering the 
progress of the cause of truth ; and threatening the very life of 
Spiritualism. Multitudes are asking the questions : “Where 
is the fault? What is the cause of the great conflictions in 
revealed Spiritualism, and of the unreliability of Spirit- 
communica'tions ?” Misapplication of the law of medium- 
ship, is the greatest fault that Spiritualists have committed, 
and continue to commit; and this will appear evident to all 
who thoroughly investigate the matter. 

The world needs a theory of the method of Spirit-com¬ 
munion that can prove itself to be the true one, by applying 
means to remedy the existing inconsistencies in Spiritual¬ 
ism. Circle manifestations need to be regulated by the law 
that decides the influence of magnetic forces upon the 
human organization for good or ill; and mediums need to 
be controlled by a just sense of what is due to themselves— 
their character for integrity and morality, and what is due 


WHAT IS SPIRITUALISM? 


19 


to those who are asking of them communications or mani¬ 
festations from the higher life, and also by a correct knowl¬ 
edge of the law of development. When Spiritualists—- 
mediums and all others, are properly instructed in the law 
of mediumistic development, the psychological laws, the 
constitution of the human mind and brain, and the adapt¬ 
ability of certain constitutions to the practice of medium- 
ship, and the unadaptability of others; then, Spiritualism 
will have secured a strong basis; the rotten, crumbling, 
stones having been removed from its foundation, and re¬ 
placed by others adapted to the place assigned them in the 
structure. 

Spiritualism is Law , Order , Morality , Virtue , and Religion ; 
but it is sadly misunderstood by multitudes, who despise 
it as a Godless system; having a tendency to demoralize,, 
and propagate disorder and license in society. Let it be 
understood what True Spiritualism is! I would exclaim in* 
the ears of all believers in the faith; and then the pure 
gold will be discerned from the dross—the true from the 
spurious, in what is taught as this sacred philosophy. Let 
it be understood, that Spiritualism recognizes that man is a 
Religious Being, who must worship and pray, as one means- 
of promoting his progress; and recognizes him as respons¬ 
ible to his brother man and to society , as well as to himself; and 
it can no longer be said, with a shadow of truth, that the 
system teaches that man sets up his own individuality as a 
God to worship, and as above all obligations to constituted 
authority in society. 

T call attention, particularly, to the necessity of a clear 
explanation of what Spiritualism is. I am well aware that it 
is to some what it is not to others; but this fact should 
stimulate every one who has a system of principles clearly 
defined in his own mind, which he calls Spiritualism, to 
show to the world what this is. Be they few or many, let 
the creeds of Spiritualists be declared , that the world may 
know what they are, and choose between them. This will 
be a means of awakening a degree of thought and investih 
gation of the Philosophy that has not been secured, as yet, 
by all the means that have been put in practice by Spirit- 


20 


WHAT IS SPIRITUALISM ? 


ualists. It will give an impetus to the progress of the cause, 
such as it must receive before it can achieve a victory over 
its most powerful antagonists in the scientific and religious 
world. 

Principles, declared by individuals or societies, serve as 
nuclei around which minds gather for the purpose of inves¬ 
tigation. A system of principles attracts such a grade of 
minds as it is suited to; and if there is any truth in it, its 
advocates will be benefited by it, in a measure; it will be a 
stepping-stone to them to a higher and better. Opinions 
that are not established as authoritative by the mere power 
of a Sect, State, or as of Divine origin, but only recom¬ 
mended as being founded in reason and nature, are rally¬ 
ing points for classes of men, from which they start out upon 
a progressive career. In this career, they may often diverge 
from the straight course in which truth would lead well 
constituted minds, from the fact that there may be errors 
in their creeds, and that their minds may not be well 
balanced; nevertheless, those think to some purpose who 
think from a basis of principles, and must progress, intellect¬ 
ually, from the exercise of the faculty of thought directed 
to an end. 

Principles need not be vague or unmeaning, as expressed 
by Spiritualists, or any others. Nature gives clear light 
upon all questions of her philosophy; and students who are 
in earnest search for this light, who eschew bigotry and 
prejudice, are sure to find it. The principles of nature, which 
are the principles of .true Spiritualism, students of nature 
can discover, clearly defined, if their powers of comprehen¬ 
sion are well developed. They may not discover them fully 
revealed in musty tomes which disclose the wisdom of phi¬ 
losophers of past ages, neither in the theories of philosophers, 
scientists, and theologians of the present; but they may 
search all these for hints of important truths, and combine 
these hints with the knowldge they can obtain from the 
study of physical nature, revelation, and the phenomena of 
mind, and thereby establish truths and principles to their 
satisfaction, which they can define in a clear and compre¬ 
hensible manner. Thus, clear and comprehensive statements 


WHAT IS SPIRITUALISM? 


21 


of the principles of Spiritualism , can be given , by those who 
have carefully studied them; having minds capable of dis¬ 
criminating between what is truth and what is error in the 
received Spiritualism of the day; and thus avoiding incon¬ 
sistencies and contradictions in their statements of principles. 

To gather up the scattered elements waiting for combina¬ 
tion and proper organization, is the work which awaits 
Spiritualists in the near future; a work which can not he 
long deferred. A beginning must be made soon upon the 
living structure which is designed to replace the crumbling 
edifices which are founded, in part, upon the ignorance and 
superstition of the people. Knowledge is increasing; and, 
in enlightened lands, ignorance and superstition must, ere 
long, be succeeded by intelligence and enlightened reason; 
and then there will be ample scope for the influence of a 
system such as Spiritualism promises to be when it is well 
understood by an intelligent people. 


SHALL SPIRITUALISTS HAVE A CREED? 


LECTURE II. 

I shall preface my remarks by giving my definition of the 
word Creed. It is that of Webster; viz : A definite sum* 

MARY OF WHAT IS BELIEVED. 

The question of organization is agitating the minds of 
Spiritualists, at present, to a considerable extent; and also 
that relative to the expediency of declaring the principles 
of the Spiritual Philosophy plainly to the world. These 
questions have been forced upon Spiritualists in considera¬ 
tion of the status of Spiritualism, and the evident necessity 
of the inauguration of some strong measures to give an im¬ 
petus to the movement, and to insure its permanence and 
ultimate success. For twenty-two years the phenomena of 
spirit manifestations have been exhibited among the people ; 
and mediums and others have been explaining the princi¬ 
ples of the Philosophy ; and multitudes of people have been 
convinced of the reality of spirit communion, and of some 
of the important principles connected with it. This period 
has been one of disintegration of old sects, to some extent, 
of tearing away the old supports upon which multitudes 
have leaned, preparatory to supplying new and stronger 
ones. It has been a period of transition; during which, 
confusion was, necessarily, the order. 

It must be apparent to every thoughtful mind, that the 
conditions which have existed within these years, have been 
a necessity of the situation; that order could not be at 
once elicited in the new sect, which was composed of learn¬ 
ers only, and which was continually adding to its numbers 
22 



SHALL SPIRITUALISTS HAVE A CREED? 23 

neophytes from the prevailing sects, who could not, at once, 
define their belief, or understand the doctrines of a system 
which was so new to the world that noue fairly understood 
them. It required years of investigation of the phenomena, 
to convince some minds of its reality; and years to sub¬ 
stantiate the fundamental principles of the Philosophy, 
before a foundation could be laid to a system which might 
be to the people a substitute for the prevailing ones. 
Transition, according to nature, signifies confusion prepar¬ 
atory to higher order—a tearing away of the old, preparatory 
to the substitution of the new. 

In view of what has been done, and of the existing con¬ 
dition of things in the ranks of Spiritualists, and of pro¬ 
gressive minds outside this body, it becomes a matter for 
serious consideration, whether disorganization shall con¬ 
tinue to be the condition throughout the. sect, or whether 
the time has not arrived when organization of the scattered 
elements and forces, on a sure basis, should commence in 
earnest. It is a law of nature, that elements, or material in 
a confused mass, disintegrate rapidly, and, ultimately, dis¬ 
solve and disappear; serving no purpose but to diffuse their 
constituent parts throughout surrounding nature; whereas, 
if they are properly combined, after being gathered, they 
will form a durable structure, which will serve some pur¬ 
pose in nature better than the diffused, fragmentary elements 
could. There is a possibility that the elements which have 
been gathered during the past few years by the dissemina¬ 
tion of Spiritualism throughout the land, of which may be 
formed an organized power which shall exercise a vast in¬ 
fluence for good over the generations to come, may be left 
too long unorganized, and so be dissipated. A possibility 
of this, I say; for unless the appropriate means are put in 
operation to organize, and thus properly utilize this mass, 
it must be dissipated into “thin air;” and the good which 
might have accrued from its proper use, be deferred. 

The cry of, “ no creeds or declarations of principles for 
Spiritualists ;” “ no organizations but for business purposes,” 
is reiterated with such pertinacity by many throughout the 
ranks, that it would seem that the whole body has deter- 


24 


SHALL SPIRITUALISTS HAVE A CREED ? 


mined on the one course, which can result only in the com¬ 
plete disintegration of the whole mass, and the dissemination 
of its elements among the sects who are waiting, with open 
arms, to receive them. An opinion seems to be prevalent 
among Spiritualists, that it is heresy to progressive ideas, to 
declare distinctive principles, as such; to say to the world, 
as a sect which has principles that make it a unity, and sepa¬ 
rate it, in a sense, from the rest of mankind, “ we believe 
thus.” As though it could be in opposition to freedom of 
thought and religious belief to possess distinctly defined 
opinions, and to declare these to the world! 

What is Spiritualism ? is the grand question which should 
interest Spiritualists ; for it would seem, that with the mass, 
it is either nothing that can be explained , clearly, comprehen¬ 
sibly, and briefly, in a Declaration of Principles or Creed, 
or something which should not be so explained. It is plain that- 
it is either something or nothing. If something, the world 
is demanding to know what; if nothing, every consideration 
of human welfare demands that it be henceforth discarded. 
It is useless to point to dissertations on the philosophy found 
in books, courses of lectures, newspaper articles, etc., etc., 
as being sufficient to define it to the world. People demand 
brief, definite declarations of the principles of any faith 
which they are asked to accept; for without such, they can 
not comprehend them. 

The fear lest Spiritualism be construed into an authorita¬ 
tive, or binding creed, is so great in the minds of many, 
that they overlook the important truth, that a system that 
does not commend itself by the consistency of the doctrines 
it teaches, is worth nothing. Spiritualism can only com¬ 
mend itself to sensible minds, as being something definable 
and practicable. If such can be persuaded that the name is all 
there is of it worthy to be promulgated, they will seek some 
other system of faith whereupon to build up their spiritual 
natures—one which defines itself with sufficient clearness 
to enable them “ to give a reason for the faith that is in 
them.” 

I make the assertion, broadly and plainly, in the face of 
facts demonstrative of its truth, that in organization on a basis 


SHALL SPIRITUALISTS HAVE A CREED? 25 

of Principles , plainly declared, is the salvation of Spiritualism . 
There is common ground upon which all Spiritualists can 
meet and agree, and there is common ground where dis¬ 
tinct classes of Spiritualists can meet and agree. That all 
who are called by this name, can not agree on one set of prin¬ 
ciples, is very well understood; and, therefore, it becomes 
evident, that there are distinct sects comprised within the 
great body of believers in spiritual manifestations. If these 
sects do actually exist, where is the propriety in seeking to 
disguise the fact ? Can the world be made to believe that 
the great mass of Spiritualists are one in opinion, and laboring 
to build up one faith ? As things are, does it not rather 
appear to the outside world that Spiritualism “is a house 
divided against itself”—that the undeclared sects, which 
compose the great body, are as actually warring against 
each other as though they were called by different names, 
or had each declared a distinctive creed? There is the 
spectacle of the sect that adopts the doctrine of pre-existence 
and re-incarnation, contending against the one which op¬ 
poses this dogma; of that which accepts the doctrine of 
Demoniacal possessions opposing itself to that which rejects 
this doctrine; of that which believes in the existence of 
God and a religious nature in man, opposing that which 
declares the opposite; of the opposing parties upon the 
questions of social reform, etc., etc., etc. Does it not ap¬ 
pear that the effort is vain to suppress creeds in Spiritualism, 
since the intelligence of the people impels them to form 
opinions on the various subjects presented for their consid¬ 
eration ? 

Sectarian Spiritualism, as well as sectarian Christianity, 
results from the diversity of minds composing the mass of 
the people who accept these systems of faith. Minds do 
not comprehend principles alike; and the effort to force 
them to do this, is cramping to the human intellect. The 
Church of Rome has tried for centuries, to force one creed 
upon the people of Christendom. It declared that there 
must be unity of belief throughout the Christian world; 
and in its effort to compel this unity, it applied all the 


26 SHALL SPIRITUALISTS HAVE A CREED? 

power of the civil arm, of a bigoted priesthood, whose will 
was law among the people, and of superstition, which could 
be wielded by priests and potentates according to their 
pleasure. The blood which has flowed in desolating tor¬ 
rents, the persecutions which have raged, causing such 
inconceivable sufferings to humanity in Christian countries 
in past centuries, bespeak the effort of a powerful sect to 
establish a single faith throughout Christendom, and the 
world. It was utterly inconsistent with the ideas of this 
sect, that any should differ from them; or, if differing, 
should declare the difference. When Christianity was 
Popery, and the power of the civil government and the 
sword was exercised to make all the people Christians, there 
was a “harmony” throughout the ranks of the believers 
which amounted to stagnation. 

It was a thing far easier of accomplishment in the dark 
ages, when the Romish Church held universal sway in 
Christendom, to cause the people to accept, unquestioningly, 
a name and a faith, than it is at present; although then, 
there were those who would suffer all the torments malig¬ 
nant fiends could invent, before they would sacrifice their 
principles to a name, or to a dogma, made authoritative by 
the will of man. In the present age, intelligent people, 
especially in a free country, can not be coerced into pro¬ 
fessing a faith which is not theirs—which their reason and 
conscience forbids them to indorse. Thus it happens, that 
all Christians, at the present day, are not Papists. They 
dare be something else, if their reason forbids them to fol¬ 
low the ancient creed. Thus it happens, that all Spiritual¬ 
ists do not accept the same doctrines. WJien it is attempted 
to suppress Declarations of Principles, to coerce a sentiment 
in the body that forbids Spiritualistic organizations declar¬ 
ing their creeds, it is, in fact, reinstating the old method 
pursued by the Romish Church, of forcing a unity of 
opinion upon the mass of believers. If the same means 
are not resorted to, to secure this unity in the former case 
as in the latter, the same principle is involved; as must 
appear on a close scrutiny of the subject. A public senti¬ 
ment that forbids individuals or societies declaring plainly 


SHALL SPIRITUALISTS HAVE A CREED ? 27 

their opinions or creeds, rules of order, &c., is a “ Thumb¬ 
screw and Rack,” potent to perpetuate the rule of ignorance 
and authority, in an age that calls for free discussion of all 
principles. 

It is nothing short of the grossest wrong to individuals 
and societies, that they should be debarred, by any means, 
from declaring their sentiments, freely, to the world; that 
they may be understood and appreciated for what they are. 
Whoever understands what Spiritualism is, in the view of 
millions of intelligent people who reject it, and what it is in 
reality, must feel that there are good reasons why consistent 
Spiritualists should wish to declare their principles; indeed, 
an urgent necessity for them to do so. No individual who 
is not a hypocrite, is willing to “sail under false colors,” to 
use a homely phrase. No one who attaches any value to 
opinions and truths, is willing to be charged with believing 
what appears to him to be error, and dangerous or foolish 
doctrine. How many have forsaken the ranks of Spiritual¬ 
ists and taken refuge in the churches, to escape the odium 
of being misunderstood on principles vital to the welfare of 
society, the annals of Spiritualism will tell; they are very 
many. How many in the churches, who have accepted the 
revelations of Spiritualism, but would not come out and 
declare themselves Spiritualists, for'the same reason, appears 
from the statements of thousands who are of this number. 
All this results from the delay of the different classes ot 
Spiritualists in stating their creeds. 

Humanity will have creeds. Every human being pos¬ 
sessed of common intelligence has a creed, which he mod¬ 
ifies as his intelligence increases. There is nothing so hor¬ 
rible about creeds as many are led to suppose, by the hue and 
cry against them. They are simply the opinions adopted as 
a basis of faith and action for the time. Without such a basis, 
progress is impossible; for he who believes nothing knows 
nothing; and can know nothing until he has come to some 
conclusions in his own mind. 

. In my former lecture on this subject, I stated the propo¬ 
sition, that theories are all-important , underlying, as they do, 
human action; and theories upon all subjects which con- 


28 SHALL SPIRITUALISTS HAVE A CREED? 

cern humanity. A theory, or in other language, a creed, 
which is an expression of opinions conceived by investiga¬ 
tion of any subject, can not, in the nature of things, be 
authoritative, only over such minds as accept it by the force 
of reason. Over such, it is authoritative so long as reason 
makes it so, and no longer. When a new basis is formed, 
the mind forsakes the old and accepts the new, being still 
impelled by reason. Spiritualism distinctly disavows author¬ 
itative creeds , such as have enchained mind in the past; at 
the same time that it proclaims the necessity of tenets as a 
platform upon which individuals can stand while they are 
further investigating nature’s principles, preparatory to 
grasping more truth to incorporate into their platform of 
principles, or to serve as a new platform, higher, more com¬ 
prehensive than the former. 

The examples the world has had of the dwarfing, cramp¬ 
ing tendency of authoritative creeds—that style which de¬ 
rive their authority from other sources than man’s reason, 
have put progressive minds on their guard against them. 
Spiritualists repel the thought that a creed shall ever be 
established for them that will become authoritative in a 
manner to supersede the necessity for thought and reason, 
and investigation of all principles. This danger must of 
necessity be incurred, in a degree, in the present state of 
society, whenever an individual or class of minds receive 
opinions on any subject. The tendency of the human mind, 
in its weak, undeveloped state, is to rest upon an opinion, 
or a set of opinions, rather than incur the labor of sounding 
those principles to their depths, and laying a new foundation 
on higher ones, if these prove untenable. It is always by 
dint of urgent effort on the part of advanced minds, that 
the masses can be induced to think; and therefore, by com¬ 
mon consent, as it were, the means that have been used by 
the Church to make creeds authoritative, have succeeded 
with the masses. Intelligence alone will redeem a people 
from the danger of succumbing to creeds. Schoolmen 
have established creeds—dogmas, which have retarded hu¬ 
man progress in common with church creeds; but how 
could it have been avoided ? Scientific men base conclu- 


SHALL SPIRITUALISTS HAVE A CREED? 29 

sions upon phenomena; and these conclusions become 
authoritative with the masses, as originating with wise men. 
Shall not wise men continue to study and declare to the 
world their conclusions upon all subjects, that there may 
be a basis for thought and action for society ? Surely they 
must; or stagnation would result. 

A system that declares its foundation principle to be 
progress—perfect freedom of the human mind to change 
its opinions upon all subjects, and establish new creeds as it 
passes from stage to stage in its progressive career, obviates 
much of the danger of its principles becoming authoritative 
among men. It will be, indeed, a protecting aegis to those 
who adopt it; for while it spreads out a solid platform 
upon which humanity can stand, it forever points onward, 
and beckons all men upward, to broader, firmer standing- 
ground. 

Freedom of thought and opinion is promoted, rather than 
hindered, by the promulgation of opinions by the great 
variety of minds which make up humanity. Thought and 
investigation are awakened by the examination of different 
creeds; and individual minds expand in the light they 
draw from these, and become prepared to improve their 
own platforms of principles. The chain once riven which 
binds men to creeds made authoritative by superstition , the 
civil , or ecclesiastical arm , and they progress through the 
influence of another class—those creeds of which minds are 
required to judge before they accept or reject them. It is 
by comparison of opinions, dogmas, and systems of philos¬ 
ophy, science, and religion, that men become wise, at length. 
By experimenting, and studying the effects, the influence, 
of different.systems and creeds, individuals learn important 
lessons; and it is by combining knowledge acquired in this 
way with that attained by studying nature’s laws and 
principles, that the mind is enriched with all necessary 
knowledge. 

The discussions which arose among theologians after the 
Reformation had broken the power of the Papal despotism 
sufficiently that men could begin to think for themselves 
and express their opinions, elicited light, impelled to 


30 SHALL SPIRITUALISTS HAVE A CREED? 

thought, and created a desire for greater freedom of opin¬ 
ion, and better advantages for studying everything that 
would give light upon the Scriptures, the theology of the 
Church, Church history, &c. A new era dawned upon the 
ivorld , when sects separated themselves from the Romish Church 
and declared their creeds , which differed from each other, and 
from that of the Mother Church. The latter had been so all- 
embracing, that it contained nearly as many Indfidels— 
Atheists and Deists—as it did believers in God and Reve¬ 
lation ; as many who had no heart in Christianity, as of 
those who were, from principle, devoted to the doctrines 
of the Romish Church; and all these had been compelled 
to silence on the subject of their differences of opinion; 
the result being stagnation^ intellect among the masses, 
as stated in a former connection. 

Who, at the present day, that is not a bigoted sectarian 
of the old school, deplores the establishment of sects at the 
period of the Great Reformation ? Who will say, it had 
been better if unity had been maintained throughout 
Christendom in place of the diversity of opinion which has 
since prevailed among Christians? What mind whose in¬ 
telligence is not warped and overshadowed by bigotry, but 
will acknowledge that the divisions in the Protestant Church 
have resulted in the promotion of intelligence, freedom of 
thought, and truth, among the people of the different coun¬ 
tries where this faith has prevailed ? Luther, with his iron 
will, contended that the consecrated wine and bread were 
the actual blood and body of Jesus; and strove to make 
his opinions authoritative among his brethren, who, with 
him, dissented from Rome; but neither his will nor his 
logic prevailed with the firm Swiss Reformers; and thus 
a schism was created at the very outset of Protestantism. 
Very few Protestants in America now regret the obstinacy 
of Zwingle and his associates. Most Protestants now know, 
that the dogma which Luther maintained with such obsti¬ 
nacy, was a superstition of the Old Church, and inconsist¬ 
ent with the progressive ideas of Protestantism. It is safe 
to believe that the dissent of some of the Great Reformers 
from Luther's system, saved Protestantism from becoming 


SHALL SPIRITUALISTS HAVE A CREED? 


31 


another despotism in Europe. The Lutherans, Calvinists, 
Anabaptists, Episcopalians, Wesleyans, and other sects, suc¬ 
cessively, and in concert, exercised their influence to pre¬ 
vent the establishment of any one form of Protestantism as 
the Protestant Church of Christendom. 

In reviewing the history of Protestantism, and the pro¬ 
gress of the people of Christian Europe and America since 
its establishment, the conclusion is irresistible, that sectari¬ 
anism has been a blessing, in the sense of its favoring the 
expression of the diversity of opinion, which, necessarily, has 
existed among Christians. It has developed freedom of 
thought, starting out as it did upon the idea, that it was 
man’s right to interpret Scripture for himself. This prin¬ 
ciple, which is the great idea of freedom, has overcome civil 
and ecclesiastical despotisms, since it obtained a foothold at 
the time of the Reformation; and is marching on, a resist¬ 
less power, destined to overcome everything that opposes it. 
It prevails by virtue of the tendency of the human mind to 
reason for itself on principles, and establish principles to 
guide its action. Freedom of thought signifies liberty to choose 
the principles by which one shall be guided ; not the liberty to 
disregard all opinions and principles, and remain devoid of 
any. The doctrines of sects are to be judged of by their 
merits or demerits; and received or rejected, as different 
minds measure their worth. The statement of a creed, is a 
presentation to the world of certain principles or propositions of 
which mankind are asked to judge. If this is heresy to the 
principles of Reform and Progress which Spiritualism 
teaches, then Spiritualism , as it is taught , is heresy to true pro - 
gressive ideas. 

The attitude Spiritualism assumes, in view of the most 
consistent of its opposers, is that of a ship without a helm. 
It has thus far proved itself a staunch vessel, able to breast 
terrific storms, even, without such an important safeguard ; 
yet there are storms which threaten it, more terrific than 
any it has yet braved ; and to believe that it can outride 
these unprovided with something it has, so far, lacked, is 
to overlook the threatening dangers—to disregard premoni¬ 
tions which tell that a change of policy is necessary. While 


32 SHALL SPIHITUALISTS HAVE A CREED? 

the work of gathering material for an organization was in 
progress, it was proper to defer organization until sufficient 
could be gathered of the right quality to organize; but 
now that this sufficiency has been gathered, and there are 
multitudes of intelligent people waiting to see Spiritualism 
organized and declared, in order that they may find in it a 
home, and a people with whom they may cast their inter¬ 
ests and influence while going on in the search of truth, it 
is suicidal to wait longer. The harvest time has come in the 
vineyard of Spiritualism ; and if the harvest is not gathered, 
it will surely be wasted ; wasted, I mean, to Spiritualism. 

It is in the nature of men to seek association with their 
like; association of such as believe alike , is as natural as that 
parts proportioned to each other unite by a fixed law of nature. 
Organization is the law everywhere in the universe. There 
is not an atom, an element, or a fluid, of any nature, but 
what acts strictly under the law of organization of force. 
The diffused ethers of space, which seem to be scattered 
broadcast, without reference to law or order, and fulfilling 
their offices, as it were, haphazard, are organized forces, in 
the sense that each separate grade is subject to attractive 
force originating at its own central source, and circulates 
as a current for the use of forms: serving nature’s pur¬ 
poses by diffusing itself in obedience to the attractive forces 
of matter. Magnetic and electric fluids, the atmosphere, wa¬ 
ter, and earth, are organized ; flowing in regulated currents, 
or stratified according to grade and position of qualities. 

Nothing in nature is done at haphazard; every atom and 
form having its appropriate place in an organization as per¬ 
fect as Infinite Wisdom could conceive. The “stupendous 
whole,” which is the universe, is a harmonious whole, by 
the law of organization; which regulates every grade of 
action in nature, and causes all action to tend to harmony 
of the whole. Concerted action is only possible through 
organization ; which assigns particular duties to individuals, 
and plans that all the work of an organization shall tend to 
one object, or the accomplishment of certain ends. 

The world has multitudes of examples of the power of 
organizations to accomplish what they set themselves to do. 


SHALL SPIRITUALISTS HAVE A CREED? 33 

The Roman hierarchy is, to-day, a power which makes even 
free Americans tremble for fear of what it may do. It has 
been an organized 'power from the period of its establishment 
till the present, and its strength has consisted in the perfec¬ 
tion of its organization. The subtle forces it has ever been 
able to exercise for the propagation of its Religion and its 
Power, have been centralized in the Head of the Church, 
and have drawn their life and support from thence. The 
Jesuit Missionary in the wilds of North America, the jungles 
of India, and the islands of the sea, is but an arm of this 
grand machinery, extended to “the uttermost parts of the 
earth,” to gather mankind into the fold of the Church. 
Here is despotism displayed in all its strength; and yet, 
here, also, is equally displayed, the power of perfect organ¬ 
ization. 

There is not a church in Christendom but has derived 
what prosperity it has enjoyed through the efficiency of its 
organization. Sabbath-school unions, Missionary unions, 
Tract Societies, Educational Associations, are all doing 
powerful work, in the one way in which such work can be 
done— by associated , organized effort. Colleges, Theological 
Seminaries, Sabbath-schools, Tracts, Missionaries, and 
Churches, are steadily exerting their power in sustaining 
Christianity, and propagating it. Spiritualists are the most 
inconsistent, and inefficient great sect in the enlightened 
world, in their mode and means of propagating the inter¬ 
ests of their faith. They number thousands, at least, not 
to say millions; and the taunt is cast at them, that they 
.have not a single, school or college under their patronage. 
It is a deserved rebuke to the great body, with whom is 
wealth and intelligence enough to enable it io meet, on an 
equal footing, any sect in the United States. This great 
body of intelligent, earnest people are waiting to do the work 
which is waiting for them. How shall they do it? At ran¬ 
dom, or without system ? Shall they meet the vast, organized, 
well disciplined and generated armies of their opponents 
as a rabble, each one fighting on his own responsibility, 
and after his own plan ? By warring in this manner, they 
5 


34 SHALL SPIRITUALISTS HAVE A CREED? 

can only annoy the opposing hosts, without doing them any 
great injury. This is evident; for the latter have all the 
enginery of war well directed by disciplined soldiers, mar¬ 
shaled under leaders in order of battle; while the former 
lack all the enginery, the discipline, and the ordor, neces¬ 
sary to an army. 

There is but one way in which Spiritualists can success¬ 
fully contend against organized Christendom for an equal 
chance among the people to propagate their doctrines; and 
that is, as an organized force. It is vain for them to expect 
to succeed in establishing a New Religion on a firm basis, 
without using the means to educate the people into it that 
other sects use for propagating their doctrines. They need 
teachers, trained and educated for their work as thoroughly 
as those of other sects; they need organized effort to estab¬ 
lish schools where this training can be secured: and they 
need funds to carry on the machinery of their organizations, 
like other sects. Money is a power; but it is a power that 
Spiritualism utterly lacks , to-day , with all the wealth in the 
hands of individual Spiritualists. There is no treasury 
wherein the widow can cast her mite, or the millionaire 
his thousands, for the upbuilding of the cause of Spiritual¬ 
ism on a firm foundation; and so the cause goes begging 
in vain for that support which it must have. The hundreds 
of thousands that are yearly contributed by Christians to 
support one of their organizations for the promotion of 
Christianity, are a severe comment on the laxity of Spirit¬ 
ualists in the matter of doing their duty as intelligent peo¬ 
ple, who believe they have a Religion better adapted to 
humanity than Christianity. 

There is latent power in this great body that is waiting 
for expression ; executive ability as great as that in any 
organization in the land that makes its power felt in soci¬ 
ety. The question is, who shall set the ball in motion ? 
Who shall devise a plan that will be acceptable to the great 
body ? It is as plain as that twice two make four, that no 
one can devise a plan that will suit the whole body; be¬ 
cause, as has been distinctly stated in the course of these 
remarks, there are opposing sects in Spiritualism , as in Chris- 


SHALL SPIRITUALISTS HAVE A CREED? 35 

tianity. Catholics do not organize to support and propa¬ 
gate Unitarianism ; neither Methodists to propagate Uni- 
versalism, or any ism but Methodism. Spiritualists may 
convene in National and State Conventions, year after year, 
to eternity, endeavoring to organize the incongruous ele¬ 
ments which compose the entire body in the Nation or in 
the State. It can never be done. This effort is like mixing 
up a variety of ingredients that will not affinitize, and 
striving to force them into a compound. Any amount of 
mixing and stirring will not force a chemical union of such 
opposing elements. It is like mixing oil and water, which 
will not unite chemically ; but, intermixed in the same 
vessel, these two elements are lost, in the sense that they 
will serve no proper use. The mixture is neither good 
for oil nor water, or any other purpose, but to be submit¬ 
ted to a process which shall radically change, or separate 
the ingredients. 

As the result of the effort to organize incongruous ele¬ 
ments, pursued year after year, disaffection and inharmony 
is spreading in the great body, and multitudes are leaving 
the ranks and joining other sects, or disavowing Spiritual¬ 
ism without so doing. This is a state of things to be 
deplored. Spiritualism is strong enough to retain the 
staunchest, strongest minded, who are now bitterly com¬ 
plaining of this state of things, and see no hope for a change 
by the methods hitherto pursued; but it can retain them 
only by being to them a foundation of principles , upon which 
they can stand and work to some purpose , for the overthrow of 
superstition and ignorance, which oppose themselves to 
Spiritualism on every hand. There are multitudes who will 
have principles to go by , and to be judged by , before the world ; 
and these are complaining of the delay of the great body, 
and its various, so called, organizations, in declaring them¬ 
selves—their principles—plainly to the world. “ We would 
be understood,” say they ; “ we would know for what prin¬ 
ciples we are contending, or' have the world know. As 
things are, if we labor under the broad banner of unde¬ 
clared Spiritualism, we may be but contending against 
errors of Old Theology to build up equally great errors 


36 SHALL SPIRITUALISTS HAVE A CREED ? 

which pass under the name of Spiritualism. We will shut 
our mouths and hold our peace, rather than be instrumental 
in propagating error.” 

There are opposites in Spiritualism which can not be 
reconciled; and the effort to make it appear that Spiritual¬ 
ists are harmonious, or a unity in belief, is a species of dis¬ 
honesty, which their doctrines do not sanction. What can 
not stand upon its own merits, in the shape of doctrine, 
ought to perish, for the good of community; and what is 
calculated to stand the test of stern inspection, should, for 
the same reason, live; therefore, it is imperatively demanded 
that the world know what the various sects of Spiritualists 
believe. It has a right to know what these doctrines are, 
that it may have the benefit of what is good and saving in 
them. The light of Spiritualism is “hidden under a 
bushel,” as long as the different sects do not declare them¬ 
selves, and become identified as to their distinctive doc¬ 
trines. 

But multitudes will cry, “we shall be as sectarian as 
Christians if we make Declarations of Principles.” I an¬ 
swer: In one sense you will be; but your sectarianism will 
be vitally different from theirs, from the fact that Spiritual¬ 
ism ignores binding creeds; acknowledging no authority , in 
matters of faith, but reason. It only asks its votaries to 
adhere to certain principles while they can conscientiously; 
to maintain membership with an association having a set 
of principles, only while they adhere to those principles. 
It is somewhat in advance of a certain Association of Spir¬ 
itualists, that adopted a resolution to the effect that a cer¬ 
tain article adopted by the Association should never be 
amended; so far assuming to fix a permanent dogma, or 
tenet of a creed, to bind the Association for all the future. 
This is surely unprogressive Spiritualism, if there can be 
said to be any such anomalous thing. Binding people— 
associations or societies, to disavow creeds or tests of mem¬ 
bership, is after the same sort as binding them to any 
other doctrine. Here is an example of well-intended effort 
defeating itself, or the object it aims at acomplishing. If 
Spiritualists attempt to make their principles binding or 


SHALL SPIRITUALISTS HAVE A CREED? 


37 


authoritative, as of Associations, men, or angels, they will 
fail entirely ; from the fact that the very spirit of Spiritualism 
is utterly opposed to this. 

Rules of order, and Declarations of Principles, by Associa¬ 
tions, interfere with no one’s liberty, in any sense. Every 
lover of order and principle, on due consideration, must 
consider them indispensable to the prosperity of any society. 
Individuals consistently associate in organizations, to work 
to the same ends ; not to each work to a different end, or to 
undo the others’ work. A company of builders who should 
associate to erect an edifice, having each a different plan, 
and each being resolved to work by bis own plan, will illus¬ 
trate the efficiency of an Association composed of Spiritual¬ 
ists of every shade of belief and variety of purpose. Such 
an Association would be, ostensibly, for building up Spirit¬ 
ualism ; but it can build up nothing but discord; its chief 
work i$ to propagate inharmony. Every one will be at 
enmity with every other one in some sense, and be tearing 
down his work; either publicly or secretly. The “ house 
is divided against itself;” and the outside world rejoices in * 
it, because it sees, in the continuation of this state of things, 
the salvation of the old sects; or imagines it does. It re¬ 
quires but little foresight to understand, that the longer this 
condition is continued, the feebler will be the power that 
Spiritualism can exert in society as a regenerator. 

I say, therefore, to Spiritualists; Declare your Princi¬ 
ples TO THE WORLD ; ELEVATE YOUR STANDARDS IN VIEW OF ALL 
THE PEOPLE ; THAT THERE CAN BE NO MISUNDERSTANDING YOUR 

principles ; and invite all to rally around them who can. Then 
the trumpet of Spiritualism will give no uncertain sound, as 
it marshals its hosts to battle for right and truth. Then it 
will prove itself a power to oppose and overcome prevailing 
errors and wrongs. 

The good that will come from drawing distinctive lines 
between the different sects of Spiritualits, is the same that 
comes by drawing a distinctive line between Spiritualism 
and Christianity, between Spiritualism and Mahomedanism, 
Mormonism, or any other ism, that is not the system dis¬ 
pensed by the angel world as the Spiritual Philosophy. If 
studying and comparing opinions, and the different systems 


38 


SHALL SPIRITUALISTS HAVE A CREED? 


of philosophy, science, and religion, the world affords, is 
useful as a means of directing mankind into the truth, then 
nothing can be a more effectual means of promoting human 
progress than for these distinctive lines to be drawn. Man¬ 
kind can not consider and discuss the different opinions 
held by Spiritualists, until these are declared. The oppor¬ 
tunity for “ free discussion ” of all principles, which Spirit¬ 
ualists talk of so much, they withhold, while they withhold 
declarations of their faith as distinct sects. 

The standards once elevated to the public view, and the 
greatest obstacles are removed, which now hinder the 
progress of true Spiritualism; the most effectual weapons 
wielded against it b}' its opposers, are wrenched from their 
grasp. There will be found to be the Purest Morality, 
the most Exalted Devotion to the cause of Human Eights, 
of Law and Order, and the Holiest Religion, in Spiritualism, 
that the human mind is capable of exercising in its present 
condition. It will be known to favor progress in every 
direction ; and to go hand in hand with every cause that 
• human intelligence and philanthropy favors in the present 
age. It will be found to be no stickler for names, but for prin¬ 
ciples ; and will reveal itself hidden under many false names 
in the present age, when progressive minds are making 
discoveries of truth which former ages disavowed, or never 
thought of. The truth is, Civilization as it advances , is tend¬ 
ing directly towards the unfoldment of the True Spiritual Phi¬ 
losophy ; and there is no power in the universe that can prevent 
the triumph of True Spiritualism. 

The Spiritualists of to-day, can, it is true, give into other 
hands the work of organizing True Spiritualism, or the 
True Religion of Nature, be that called by what name it 
may. They can defer doing their own proper work until it 
is taken out of their hands by some people or sect calling 
itself by another name. Many are saying that Spiritualism 
will not be permanent with the name it bears, because of 
the load it has to carry which does not belong to it. If this 
shall prove true, the more shame and sorrow to the present 
generation of Spiritualists. 

It lies with Spiritualists to decide, whether they will 
be the standard-bearers of the system that is to embrace 


SHALL SPIRITUALISTS HAVE A CREED? 


39 


all the truly intelligent and enlightened in a future not 
very far distant, and push on the advance of civilization, 
by keeping their standards in view ; or whether they will 
throw away the banners heaven gives them, and allow them 
to be trampled in the mire of sensuality, error, and a worn- 
out theology, for want of the energy and foresight to make it 
distinctly known that they are in advance of the rest of man¬ 
kind, as regards the foundation principles of their Philosophy. 

Heaven uses men as its instruments to promulgate truth, 
and advance civilization; and with men is the responsibil¬ 
ity of discovering and putting in operation means to pro¬ 
mote the progress of the race. With the leaders of the 
people is this responsibility, and they cannot cast it off. In¬ 
telligent Spiritualists have more light than any other class 
of people ; because they accept that which the Revelations 
of the day afford, to add to that which they gain from the 
sources upon which the rest of mankind depend. They are 
called upon to use their superior advantages to promote a 
degree of progress that could not be secured without the 
light which the Revelations of the day afford. The ad¬ 
vanced Christian sects are seeking to dispossess Spiritualists 
of their position as the advance guard of Civilization; and 
they will succeed, unless the latter change their tactics. 

Names are said to be of but little consequence ; but when 
a name comprehends the substance or meaning of a thing, 
that name may be considered essential. Language is signifi¬ 
cant, and should be comprehensive. Spiritualism—the Spir¬ 
itual Philosophy —these names comprehend the substance of 
what must be the Religion and Philosophy of the great 
future, when the intellect of the advanced races has un¬ 
folded to a clear comprehension of truth. It can not be 
otherwise, in the nature of things. Therefore, I affirm, 
that Spiritualists should cling to their name , and make it a 
name of power in the land , and make their doctrines those of the 
progressive minds of the advancing age. 

Progress would be stayed, if it could be that Spiritualists 
could prove false to the trust committed to them by God, 
and the wise in spirit-life. Its sun would be eclipsed, for a 
time, until some should take up the standards which they 
had ingloriously thrown down. 


40 


SHALL SPIRITUALISTS HAVE A CREED? 


I have not intimated that I despair of Spiritualism sur¬ 
viving its present confused, disorganized condition. I have 
pointed out the dangers which beset it, as a means of arous¬ 
ing the thoughtful to the use of the sure means of saving 
the ship from foundering. 0 ! the hopes and the hearts 
t hat would be wrecked, were this ship to fail of reaching its 
destined harbor! It is heavy freighted with the hopes of 
humanity; and its going down would be like the settling 
of a pall of darkness upon the race, that centuries could not 
dissipate. I declare, by the power of an Inspiration I re¬ 
ceive from the Celestial Spheres, that this hark can not go 
down in the stormy sea which it is bravely buffeting in 
search of a secure haven ; for there is a power that rules 
the waves, and that will say, “Peace, be still, and let my 
beloved outride your surges in safety; that humanity’s 
hopes be not blighted in the bud !” 

To you, Spiritualists, who are the vanguard of progress, 
the practical workers in the ranks, is committed the work 
of giving an impetus to a cause whose well-being is vitally 
important to the interests of the race. You are the instru¬ 
ments God and the angel world will use to organize from 
Spiritualism as it is, a Spiritualism that will be a power “ to 
overturn, and overturn, and overturn,” until society is re¬ 
organized on a basis where progress will be possible as it is 
not now. I reiterate the sentiment to you, that the child of 
hope is born which is to be a savior unto the race— the system 
is inaugurated which is to overcome, finally, all opposing 
systems, and to establish the reign of righteousness, peace, 
and good will on earth. I will “ cry aloud and spare not,” for 
the promotion of the sacred—the God-ordained truths of 
Pure Spiritualism; and I repeat the sentiment so often ex¬ 
pressed in this lecture, that the time has arrived when Spirit¬ 
ualists should declare their doctrines , and begin the work of per¬ 
manent organization. 

With Him who is All-wise, All-powerful, rest the inter¬ 
ests of this holy cause ; and with Him is the means to insure 
its perpetuity and its rapid progress among the people in 
the near future. Let our aspirations be to Him for wisdom 
to do well that which He has committed to us to do. 








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CONGRESS 


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